ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Bava Basra 22
BAVA BASRA 20-25 - sponsored by Harav Ari Bergmann of Lawrence, N.Y., out of
love for the Torah and for those who study it.
(a) Ezra instituted that peddlers should travel from town to town selling
women's trinkets ... . as we just explained. He restricted this Takanah
however - to selling from house to house, but not open a store.
(b) Rava nevertheless permitted Rebbi Yashiyah and Rav Ovadyah even to open
a store in Mechuza (even though it did not conform with Halachah) - because
they were Talmidei-Chachamim, and house to house sales would involve
Bitul-Torah on their part.
(c) And Ravina authorized those basket-sellers (or pot-sellers) to sell
their wares in Bavel, in spite of the locals' objections - on the grounds
that they came from out-of-town, and they were selling to people from
(d) He only permitted this however, on market-day. He restricted this
however - to welling their wares in the market-place, but not to doing so
from house to house.
(a) When Rav Kahana, following complaints from the local residents, forbade
those wool-merchants to sell their wool in Pum-Nahara - they replied that
they had already sold their wool on credit and needed to collect their
(b) He issued a ruling - permitting them to sell sufficient wool to enable
them to cover their needs until they had collected their debts (but not a
(a) When the Resh Galusa heard that Rav Dimi from Neherda'a was coming to
sell his died figs, he instructed Rava to find out whether he was a
Talmid-Chacham, and if he was, to give him the authority to sell his goods
(b) Rava sent Rav Ada bar Aba to test him. 'Tehi Bei be'Kankaneih' mean
literally - smell the jar (to determine whether the wine is good or not).
(c) Rav Ada was unable however, to answer the She'eilah that Rav Ada asked
him - namely, whether, if an elephant swallowed a wickerwork basket and
subsequently let it out as droppings, it is considered digested (in which
case it is no longer subject to Tum'ah), or not.
(a) When Rav Dimi asked him whether he was Rava, he replied - that although
he personally was far from the level of Rava, he (Rav Ada) was his (Rav
Dimi's) Rebbe, and Rava was his Rebbe. What did he do to demonstrate that he
did not consider him significant.
(b) Rav Dimi come before Rav Yosef - following Rav Ada's refusal to grant
him the right to sell his goods first, to complain of the bad treatment that
he had received.
(c) Rav Yosef reacted to Rav Dimi's complaint by quoting the Pasuk which
describes how Hashem did not Moav's fourth sin of burning the King of Edom's
bones to lime, in order to humiliate him.
(d) And if He took the part of the King of Edom, He would certainly take his
(Rav Dimi from Neherda'a's) part.
(a) When Rav Ada bar Aba died, many Amora'im claimed that he had died
because of them (see Tosfos DH 'Ana'). We can easily understand why Rav
Yosef and Rav Dimi from Neherda'a attributed his death to themselves. Rava
claimed responsibility for Rav Ada's death - because when the latter would
go to buy meat at the butcher, he would claim precedence over Rava's
Shamash, since he insisted that he was superior to Rava.
(b) Rav Nachman bar Yitzchak too, claimed that he was responsible for Rav
Ada's death. Their relationship - was based on their daily learning session,
where Rav Nachman bar Yitzchak would revise his D'rashah with him before
delivering it to the public.
(c) Rav Nachman bar Yitzchak was once late for the D'rashah because he was
waiting for Rav Ada in order to revise it with him first. The latter was
delayed however - by Rav Papa and Rav Huna B'rei de'Rav Yehoshua,who were
asking him for details of Rava's Shiur on Ma'aser Beheimah, which, for some
reason, they had not attended.
(d) When the Talmidim asked Rav Nachman bar Yitzchak why he was late for the
D'rashah, he replied - that he was waiting for Rav Rav Ada's coffin to
(e) We finally pin the responsibility for Rav Ada bar Aba's death - on Rav
Nachman bar Yitzchak.
(a) The Tana of our Mishnah demands - four Amos between two walls (what
exactly the Tana means will be explains shortly).
(b) The Tana also requires Reuven's wall to be at least four Amos away from
Shimon's window - incorporating higher than the windows, lower than them,
and four Amos away horizontally (as we learned in the dirst Perek).
(c) Shimon's windows have been in existence for - at least three years, for
this requirement to take effect.
(a) The Tana's statement 'Mi she'Hayah Koslo Samuch le'Kosel shel Chavero,
Lo Yismoch Lo Kosel Acher Ela-im-Kein Hirchik Mimenu Arba Amos' is obviously
erroneous - because who permitted Reuven to build the *first* wall within
four Amos of Shimon's?
(b) Why is Rav Yehudah's suggestion that the Tana is really coming to
prohibit Reuven from building a wall within four Amos of Shimon's existing
one is unacceptable - because from the Tana's words it is clear that there
was a wall there before, and that he is speaking about a second one?
(c) So Rava interprets the Tana's words to mean - that if Reuven's original
wall that fell was four Amos away from Shimon's, he must rebuild it not less
than four Amos away from Shimon's.
(d) The reason for this is - that four Amos allow easy access to people to
walk between the two walls, and the constant treading strengthens the walls
(a Chazakah which Shimon has a right to demand).
(a) Rav restricts the four-Amah gap between the walls to walls of
vegetable-gardens (where people do not tend to walk much); walls of
Chatzeros, he maintains, do not need it - because people walk on the other
(b) Rebbi Hoshaya - requires a gap of four Amos even between walls of
(c) In fact they do not argue, says Rebbi Yossi b'Rebbi Chanina - because
Rebbi Hoshaya is referring to Chatzeros of a new city, which have not yet
been trodden in (to which Rav concedes).
(a) We learned in our Mishnah that Reuven's wall must be at least four Amos
higher than all the windows, to prevent the owner of the wall from leaning
on his wall and peeping into Shimon's window, or four Amos lower, to
prevent him from standing on the wall and doing the same, as the Beraisa
explains. And the reason for the Mishnah's ruling that Reuven distances his
wall from Shimon's, says the Tana of the Beraisa is - to prevent him from
blocking Shimon's light.
(b) We can infer from this - that the distance between the two walls is
purely a matter of light (and not of treading the earth in between, as we
(c) We resolve this apparent discrepancy - by establishing this Mishnah by
an adjacent wall, rather than a parallel one (in which case it is only the
corner where the two walls meet that would need to be trodden (too small an
area to warrant an enforcement of this law).
(d) Rav Yeiva the father-in-law of Ashi'an quoting Rav requires the edge of
Reuven's wall to be - a distance of at least the width of the window from
(a) If the wall is as close to the window as that, we are faced with the
problem of Hezek Re'iyah (caused by Reuven's ability to use the top of his
wall to peep into Shimon's window), with which Rav Z'vid dispenses - by
requiring Reuven to slant his wall at the top, bringing it to a point, which
prevents him from either standing on it or leaning against it.
(b) We reconcile Rav Yeiva's Shiur of 'the width of the window' with our
Mishnah which actually gives the distance as four Amos (see Tosfos DH 've'Ha
Anan T'nan') - by establishing the former by one wall, whereas the latter
speaks about where Reuven builds two walls adjacent to Shimon's window
(where the Rabbanan were more stringent (see Rabeinu Gershom).
(a) We are about to learn the Mishnah which requires Reuven to build his
wall four Amos from Shimon's gutter - so that Shimon should have room to
place his ladder against the gutter and climb up ...
(b) ... a Kashya on Rava (who attributes the Shiur of four Amos to 'Davsha'
(walking in that area and hardening the ground).
(c) To accommodate Rava - we therefore establish the Mishnah by a gutter
that is attached to a sloping roof, that protrudes from the wall of the
house, leaving four Amos underneath it for walking.
(d) Our Mishnah (the same one that we just quoted) requires Reuven to place
his ladder (next to the wall of the Chatzer) not less than four Amos away
from Shimon's dovecote - for fear that a marten might use it to jump at the
doves in the dovecote.
(a) When we suggest that the author of our Mishnah cannot be Rebbi Yossi, we
are referring to - the opinion of Rebbi Yossi 'al ha'Nizak Leharchik es
Atzmo min ha'Mazik', which permits the Mazik to do as he pleases in his own
domain (as we discussed above).
(b) To answer this Kashya, Rav Ashi in the name of Rav Kahana, explains that
Rebbi Yossi agrees with the Chachamim by 'Girei Dilei', by which he means -
that if the damage is done simultaneously with the placing of the damaging
article, Rebbi Yossi concedes that the Mazik is the one who must move away,
because it is as if his arrows were causing the damage.
(c) 'The case of the ladder is considered 'Girei Dilei' - because sometimes,
the marten is hiding in a hole in the wall, and as Reuven is still placing
the ladder, it pounces.
(d) Considering that Reuven did not actually throw the marten, and this is
surely no more than G'rama be'Nizakin, Rav Tuvi bar Masni extrapolate from
our Mishnah - that 'G'rama be Nizakin (or Garmi, even according to those who
exempt Garmi from payment), is Patur.